瑜伽論記 1.474

1.474

初文中乘上風災壞故，略不說火水壞而後成。若依起世即云：是於虛空中，起大重雲覆三千界，注大洪雨，渧如車輪，水聚增長，乃至梵天有四風輪，持彼水聚，令不傍流，一、名為住，二、名安住，三、名不隨，四、名牢固，時彼水聚雨斷已後，還自退下，無量由旬。爾時四方一時，有大風起，名阿那毘羅，吹轉此水，生大沫聚，風吹此沫，擲置空中，先造梵宮，七寶間成，彼水退滅，無量由旬，復擲水沫，成魔天宮。

In the first section, following on the destruction by the wind disaster above, it omits mentioning destruction by fire and water followed by formation. If based on the Qishijing, it says: 'Great heavy clouds arise in the sky, covering the trichiliocosm, and pour down a great torrential rain, with drops like cartwheels. The accumulation of water expands, reaching up to the Brahmā heaven. There are four wind mandalas supporting that accumulation of water so that it does not flow sideways: the first is named Abiding, the second Firmly Abiding, the third Non-Following, and the fourth Solid. Then, after the rain of that accumulation of water ceases, it recedes on its own by immeasurable yojanas. At that time, a great wind arises simultaneously from the four directions, named Anabila, which whips and turns this water, producing a great mass of foam. The wind blows this foam, casting it into the sky, first forming the Brahmā palaces, variegated with the seven treasures. That water recedes and disappears by immeasurable yojanas, and it again casts water foam, forming the Māra heaven palace.'